Trauma and Memory Four-Monthly European Review of Psychoanalysis and Social Science

Trauma and Memory Four-monthly European Review of Psychoanalysis and Social Science 2016, Volume 4, Number 2 (August) ISSN 2282-0043 http://www.eupsycho.com David Meghnagi, Ph.D., Editor-in-Chief Associate Editors Enzo Campelli (University of Rome, Rome) Jorge Canestri (International Psychoanalytic Association, Rome) Charles Hanly (International Psychoanalytic Association, University of Toronto) Claudia Hassan (University of Tor Vergata, Rome) Paolo Migone (Psicoterapia e Scienze Umane, Parma) Shalva Weill (Hebrew University of Jerusalem, Jerusalem) Editorial Board Jacqueline Amati-Mehler (International Psychoanalytic Brunello Mantelli (University of Turin) Association, Rome) Marco Marchetti (International Psychoanalytic Association, Jolanta Ambrosewicz-Jacob (Jagiellonian University, University of Molise, Campobasso, Italy) Krakow) Giacomo Marramao (Roma Tre University, Rome) Marianna Bolko (Co-editor, Psicoterapia e Scienze Umane, Miriam Meghnagi (Clinical Psychologist, Musicologist, Bologna) Rome) Franco Borgogno (International Psychoanalytic Association, Alessandro Musetti (University of Parma) University of Turin) Adolfo Pazzagli (International Psychoanalytic Association, Toman Brod (Former Member, Czechoslovak Academy of University of Florence) Science, Praha) Andrea Peto (Central European University, Budapest) Castanon Garduno Victoria Elena (International Dina Porat (Yad Vashem, University of Tel Aviv) Psychoanalytic Association, University of Mexico) Filippo Pergola (IAD, University of Tor Vergata, Rome) Roberto Cipriani (Roma Tre University, Rome) Jeffrey Praeger (International Psychoanalytic Association, Uri Cohen (Tel Aviv University, Tel Aviv) University of California, Los Angeles) Dieter Bürgin (International Psychoanalytic Association, Massimo Rosati (University of Tor Vergata, Rome) University of Basle) Ben Rosenbaum (International Psychoanalytic Association, Pier Francesco Galli (Founder and Co-editor, Psicoterapia e University of Copenhagen) Scienze Umane, Bologna) Rene Roussillon (International Psychoanalytic Association, Patrizia Giampieri-Deutsch (International Psychoanalytic University of Lyon) Association, University of Wien) Gennaro Saragnano (International Psychoanalytic Alain Joseph Goldschläger (University of Western Ontario, Association, Rome) London, Canada) Frediano Sessi (University of Brescia) Ilse Grubrich-Simitis (International Psychoanalytic Michael Shafir (University of Cluj, Romania) Association, Königstein) Amedeo Stella (International Psychoanalytic Association, Juan Pablo Jiménez (International Psychoanalytic University of Bari) Association, Universidad de Chile, Santiago) Cecilie Felicia Stokholm Banke (IHRA, Danish Institute for Judith Kantrowitz (International Psychoanalytic Association, International Studies) Harvard University, Cambridge, Massachusetts) Wichert ten Have (IHRA, University of Amsterdam) Steven Katz (IHRA, Boston University) Ines Testoni (University of Padua) Firella Kostoris (La Sapienza University of Rome) Sverre Varvin (International Psychoanalytic Association, Johannes Lehtonen (International Psychoanalytic University of Oslo) Association, University of Kuopio, Finland) Gabriele Vezzani (Associazione Psicoterapia e Scienze Adela Leibovich de Duarte (International Psychoanalytic Umane, Bologna) Association, University of Buenos Aires) Luciano Violante (Former President, Italian Parliament, Marianne Leuzinger-Bohleber (International Psychoanalytic Rome) Association, Sigmund-Freud-Institut, Frankfurt) Heinz Weiss (International Psychoanalytic Association, Girolamo Lo Verso (COIRAG, University of Palermo) Sigmund-Freud-Institut, Frankfurt) Amos Luzzatto (Former President, Union of the Italian Jewish Abraham Yehoshua (University of Haifa, Tel Aviv) Communities, Venice) Sponsored by: Europa Ricerca ONLUS Department of Education, Department of Philosophy Communication and Show, Roma Tre University, Rome International Master on Holocaust Studies, Roma Tre University, Rome Laboratory of Clinical Psychology and Applied Psychoanalysis, Roma Tre University, Rome Associazione Italiana di Psicoanalisi (AIPsi) Webmaster: Roberto Peron (IAPS-INAF) Registered at the Court of Rome on Nov. 8, 2012, no. 305/2012 (Iscrizione al Tribunale di Roma n. 305/2012 dell’8 novembre 2012) Trauma and Memory , 2016, Volume 4, no. 2 (August) http://www.eupsycho.com – ISSN 2282-0043 Table of Contents Stewart Gabel The Book of Daniel: Trauma, Faith, and the Resurrection of the Dead 67 Pier Francesco Galli Dogma and Stereotyping in Clinical Theory and Psychotherapeutic Practice 82 66 The Book of Daniel: Trauma, Faith, and the Resurrection of the Dead * Stewart Gabel Abstract: The Book of Daniel often is considered a combination of two separate works, a series of diaspora tales in the first six chapters, and an apocalypse in the last six chapters. This paper argues that the Book of Daniel can be read as a meaningful whole when understood from psychological perspectives that portray the psychological and spiritual reactions of the Jewish people to their experiences of trauma, exile and loss that occurred over several centuries. Current studies of the effects of collective trauma are reviewed to support this thesis. Keywords: Judaism, Bible, Book of Daniel, Psychoanalysis of Religion. The first chapters of Daniel (1-6) reflect the protagonist’s avoidance and suppression of the emotional impact of massive and horrific trauma, coupled with steadfast belief in the traditional conception of his God and redemption on earth. The final chapters (7-12) reflect Daniel’s anguish and sense of despair as a result of the trauma he has experienced, his longing to return home and his apocalyptic experiences. The latter include his heavenly vision, symbolic representations of cataclysmic battles on earth, communication with divine figures and assurances that there will be a resurrection of the dead and eternal life for him. This final phase describes the development of a new spiritual orientation that promises hope for Daniel and his people. It responds to the ultimately inadequate adaptation to the effects of trauma that has occurred in earlier phases. This new (or expanded) spiritual orientation can be described as apocalypticism. Introduction The final form of the Book of Daniel probably was compiled toward the end of the first half of the Second century B.C.E., although the tales in the first part of the book may be much older than that. Daniel is sometimes considered the equivalent of two books (Collins, 1984; 2001). Chapters 1- 6 is a series of diaspora narratives that emphasize, through the fantastic experiences of Daniel, a young Jew in exile, the importance of faith in Yahweh and adherence to the laws of the covenant regardless of situation, place or hardship. Chapters 7-12 are often considered a collection of proto- apocalyptic texts in which Daniel, under great stress, has a series of dreams and visions that reveal in symbolic terms the rise, fall and conflict of empires that subjugated the Jewish people in the late first and second Temple periods (e.g. Dan 7: 1-8,11-12,19-27; 8:1-26). Through his interactions with angels, Daniel learns of the potential coming of a Messiah, ongoing worldly destruction and the promised resurrection of at least some of the dead for their reward or punishment at the end of days (e.g. 7:13-14; 12: 1-13). The Book of Daniel also can be read as a unified whole, however, when it is understood in the context of the traumatic experiences of the Jewish people and their aftermath during this period. When taken in this light, the Book of Daniel in its entirety becomes a more coherent narrative that describes the life of Daniel, perhaps a prototype of the Jewish people, who has endured or witnessed massive trauma through war, destruction, death and exile. The story of Daniel reveals the Jewish * 222 S. Garfield Street, Denver, CO 80209, USA, E-Mail <[email protected]>. Trauma and Memory, 2016, Volume 4, no. 2, pp. 67-81. DOI: 10.12869/TM2016-2-01 http://www.eupsycho.com ISSN 2282-0043 67 people’s ongoing psychological and spiritual reactions and attempted adaptations to the multiple and multigenerational forms of trauma they experienced during this time. Early chapters of the book (2-6) reveal Daniel’s attempts psychologically to avoid, suppress and “undo” the historical events of war, destruction and exile that traumatized the Jewish people. This is done through a series of fantasies that reverse the lowly status of the captive people by emphasizing the greater capacities and power of Daniel and his God in comparison to that of his non Jewish oppressors and pagan gods in the land of his exile. The next part of the book (most explicitly chapter 9) reveals a deeper psychological picture of despair and suffering as Daniel’s exile and trauma have continued. Finally (chapter 12), a new spiritual orientation provides hope for the future through a resurrection of the faithful at the end of days. This paper traces these developments through the chapters of the Book of Daniel, supporting psychological interpretations when possible with theoretical perspectives and current research focusing on trauma affecting large populations or groups, sometimes termed “collective trauma”. Psychoanalytic concepts related to compensatory and defense mechanisms have been employed in many cases to aid in the understanding of the biblical text and the possible motivations of the biblical writers. It is well known that Freud, himself, was critical of religion generally and considered religious beliefs

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